meridum auctores. In hac qui-pecially journalists and writers dem de rebus maximis contentio- for the press. In this contenne nihil est intestinis concertatio- tion for the highest things no nibus, vel partium studiis relin-room should be left for intestine quendum loci, sed conspirantibus conflicts or the greed of parties, but animis studiisque id debent uni- let all, uniting together, seek the versi contendere, quod est com- common object of all, the preservamune omnium propositum, reli- tion of religion and the commongionem remque publicam conser- wealth. If, therefore, there have vare. Si quid igitur dissidiorum been dissensions, let them be oblitantea fuit, oportet voluntaria qua- erated in willing forgetfulness; if dam oblivione conterere: si quid there has been anything rash, anytemere, si quid injuria actum, ad thing injurious, to whomsoever this quoscumque demum ea culpa per- fault belongs let reparation be made tineat, compensandum est caritate by mutual charity, and especialmutua, et præcipuo quodam om-ly by obedience to the Apostolic nium in Apostolicam Sedem obse- See.

quio redimendum.

Hac via duas res præclarissi- In this way Catholics will obtain mas Catholici consecuturi sunt: two things that are most excellent: alteram, ut adjutores sese imperti- one that they will make themselves ant Ecclesiæ in conservanda pro- helps to the Church in preserving pagandaque sapientia Christiana: and propagating Christian knowlalteram ut beneficio maximo affici-edge; the other that they will benant societatem civilem, cujus mala- efit civil society, whose safety is rum doctrinarum cupiditatumque gravely compromised by evil doccaussa, magnopere periclitatur sa- trines and inordinate cupidity.

lus.

Hæc quidem,Venerabiles Fratres, These then, Venerable Brethren, habuimus, quæ universis Catholici are the teachings that we have had orbis gentibus traderemus de civitatum constitutione Christiana, of ficiisque civium singulorum.

Ceterum implorare summis pre-
VOL. II.-Q Q

to transmit to all nations of the Catholic world concerning the Christian constitution of States and the duties of individual citizens.

But it behooves us to implore

pro

cibus oportet cæleste præsidium, | with most earnest prayers the orandusque Deus, ut hæc, quæ ad tection of Heaven, and to beseech ipsius gloriam communemque hu- almighty God, whose alone it is to mani generis salutem cupimus et enlighten the minds of men and conamur, optatos ad exitus idem move their wills, himself to bring ipse perducat, cujus est illustrare these our longing and efforts for his hominum mentes, permovere volun- glory and for man's salvation to the tates. Divinorum autem beneficio- issue that we hope for. As a pledge rum auspicium, et paternæ benevo- of the divine favors, and in witness lentia Nostra testem vobis, Venera of our paternal benevolence to you, biles Fratres, et clero populoque Venerable Brethren, to the clergy, universo vestræ fidei vigilantiæque and to all the people committed to commisso apostolicam benedictio- your faith and vigilance, we lovingnem peramanter in Domino im-ly bestow in the Lord the apostolic pertimus. benediction.

Datum Romae apud S. Petrum Given in Rome, at St. Peter's, on the die 1 novembris anno MDCCCLXXXV, pontificatus nostri anno octavo.

LEO PP. XIII.

first day of November, in the year of our Lord MDCCCLXXXV, of our pontificate the eight. LEO PP. XIII.

NOTE.

THE ENCYCLICAL OF 1888.

In a more recent Encyclical, "Libertas præstantissimum naturæ donum," issued June 20, 1888, Leo XIII. - one of the wisest, most moderate, and most liberal popes of modern times-reiterates the same doctrine on civil government, liberty, and the relation of Church and State, even more strongly than in the bull of 1885. He begins by praising liberty as the most excellent gift of nature, which belongs only to intellectual or rational beings, but he makes true liberty to consist in submission to the will of God, as expressed in an infallible Church with an infallible head. He severely condemns what he calls

the modern liberties (1) of worship, (2) of speech and of the press, (3) of teaching, and (4) of conscience, because they tacitly assume the absence of truth as the law of our reason, and of authority as the law of our will. He first misstates the liberal theory, which he seems to know only in the form of infidel radicalism, and then denounces it.

In the same document the pope incidentally calls the separation of Church and State "a pernicious maxim." And he concludes: "From what has been said, it follows that it is in no way lawful to demand, to defend, or to grant, promiscuous freedom of thought, of speech, of writing, or of religion, as if they were so many rights which nature had given to man."

Cardinal Manning, in a preface to the English translation of this Encyclical, fully approves of its sentiments, and predicts that "the pontificate of Leo XIII. will be known in history as the time when, upon a world torn and tossed by anti-Christian and anti-social revolutions, the abundant seeds of divine truths sown broadcast revived the conscience of Christendom." He also predicts that the two Encyclical letters of 1885 and 1888 "will be recorded as the pronouncements which have vindicated the political order of society from confusion, and the liberty of men from the license of liberalism."

But we venture to say that Pope Pius IX. (by the Syllabus of 1864) and Pope Leo XIII. (by these two Encyclicals) have seriously injured the cause of the Roman Church by placing her in open antag onism to the irresistible progress of history, which is a progress of liberty. By declaring the separation of Church and State "a pernicious maxim," Leo XIII. has unwisely as well as unjustly condemned the Constitution of the United States, which makes such separation the law of the land, not from indifference or hostility to religion, but from respect for religion, and which secures to the Roman Catholic Church

1 "Perniciosa sententia de rationibus ecclesiæ a republica disparandis." Published in London, Burns & Oates, and in New York by the Cath. Pub. Society. The Latin text is printed in Acta Sanctæ Sedis, ed. by Pennachi and Piazzesi, vol. xx., Rom. (S. C. De Propaganda Fidei), pp. 593-613.

a greater amount of liberty and prosperity than she enjoys in Italy or Spain or Austria or France or Mexico or Brazil. American Roman Catholics generally are well satisfied with the freedom they enjoy. The highest American dignitary of that Church, Cardinal Gibbons, of Baltimore, who attended the centennial celebration of the Constitution at Philadelphia, September, 1887, said in his letter of acceptance: "The Constitution of the United States is worthy of being written in letters of gold. It is a charter by which the liberties of sixty millions of people are secured, and by which, under Providence, the temporal happiness of countless millions yet unborn will be perpetuated."

The crowning feature of the American Constitution is contained in the First Amendment, which forbids Congress to establish any Church as a state religion, and to prohibit the free exercise of religion. This is the magna charta of religious liberty within the jurisdiction of the United States.

APPENDIX II

FAC-SIMILES OF THE OLDEST MANUSCRIPTS OF THE ATHANASIAN CREED AND THE APOSTLES' CREED.

We present here a reproduction, on a small scale, of the Athanasian Creed and the Apostles' Creed from the UTRECHT PSALTER, which was brought prominently to light in 1873, in connection with the Anglican controversy on the Athanasian Creed, and photographed in London, 1875. See Vol. I., p. 37, note, and Vol. II., pp. 66-71. It is the oldest copy known of these important documents. Between the two is a rude picture of the last judgment, which could not be well reproduced, and is unnecessary for our purpose.